Rabbi David EtengoffDedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. The phrase “…and you shall love your neighbor as yourself” (Sefer Vayikra 19:18) is one of the most-often quoted verses in the Torah. Unfortunately however, its popularity has often confused its meaning. After all, “…v’ahavta l’reiecha kamocha” (the original Hebrew phrase of our verse) is not only a pasuk; it is part of the Taryag Mitzvot (613 Commandments). Thus, like any other mitzvah, it has a definitional structure that dictates the mode in which it can and must be fulfilled. It is not just “a good idea,” or thought about a meritorious act. Instead, it must be implemented in a specific fashion with precisely mandated actions. Rabbi Akiva, one of our greatest sages and heroes, focused upon the overarching significance of “…v’ahavta l’reiecha kamocha” in a number of different sources. Thus, he taught us: “‘… and you shall love your neighbor as yourself,’ this is the all embracing principle of the Torah. One should not say:’ Since I have been embarrassed, let my friend be embarrassed with me, [or] since I have been ruined [perhaps financially], let my friend be ruined with me.’” (Midrash Bereishit Rabbah 7:24. Compare Talmud Yerushalmi, Nedarim 9:4, and the Sifra to Parashat Kedoshim 4:45 for the original statement.) Rabbi Akiva clearly links our pasuk to actions, rather than mere thoughts or emotions. The Ramban (1194-1270), in his commentary on our pasuk, follows Rabbi Akiva’s lead when he notes that the Torah could not have been referring to commanding the emotion of “love,” since the emotional sphere lies outside the scope of that which can be commanded. The Rambam (1135-1270), in Mishneh Torah, Hilchot Deot 6:3, also focuses upon the practical aspects of this mitzvah. In his determination of the halacha, he urges us to be sensitive to, and respectful of, our fellow Jews, and to be as careful with their money and possessions as we are with our own. Moreover: Each man is commanded to love each and every one of Israel as himself as [the Torah] states: “Love your neighbor as yourself.” Therefore, one should speak the praises of [others] and show concern for their money just as he is concerned with his own money and seeks his own honor. Whoever gains honor through the degradation of a colleague does not have a share in the world to come. (Translation, Rabbi Eliyahu Touger, underlining my own) The Rambam’s final words in this halacha are particularly powerful. By way of illustration, sitting in the succah during Succot and eating matzah on Pesach (Passover) are two other positive commandments. Yet, the Rambam never states that he who fails to fulfill these mitzvot is denied a portion in the World To Come. Failure to mekayam (fulfill) these commandments results in a bitul aseh (failure to fulfill, based upon an act of omission). While this is a potent impetus to keep these mitzvot, it is a far cry from being denied a portion in the World To Come! Therefore, we can clearly see the singular importance of “…v’ahavta l’reiecha kamocha” within the Rambam’s system of mitzvot analysis and, by extension, within the Torah’s worldview. The Sefer HaChinuch (13th century), in his discussion of our pasuk, at first echoes the above-quoted words of the Rambam. He continues, morever, with Hillel’s famous words: “d’alech sani l’chaverech lo taavid” (“Do not do that which is hateful to your friend,” Talmud Bavli, Shabbat 31a). This means that we must scrupulously avoid any and all behaviors that could be harmful to our friends. This, opines the Sefer HaChinuch, is the litmus test for determining the correctness of our behavior toward our fellow Jews. Furthermore, it provides us with a moral compass by which we may chart our course in the fulfillment of “…v’ahavta l’reiecha kamocha.” In sum, our actions towards others must reflect how we, ourselves, would like to be treated. May we be zocheh (merit) to grow in our understanding and practice of “…v’ahavta l’reiecha kamocha.” In doing so, may we, as individuals and as a nation, help bring Mashiach Tzidkanu (the Righteous and True Messiah) speedily and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. Our parshiot focus on various aspects of the area of Jewish law known as Tumah and Taharah (Laws of the Ritually Impure and Ritually Pure). An entire section of the Mishnah is entitled “Taharot” (“Purities”), and page after page of the Talmud discusses the complexities of this essential area of Halacha. Nevertheless, very few people today, regardless of their level of scholarly achievement, have mastered this intricate area of study. The Rambam (Maimonides, 1135-1204), in his Commentary on the Mishnah, noted this fundamental lack of knowledge in his time, as well:And you know that today, because of the multiplication of our sins, that if you were to encounter the leaders of the yeshivot throughout the Jewish people, and all the more so, those of the various synagogues, you would find that this entire subject remains difficult for them. This is the case [even though] there are many explicit Torah verses and Mishnaic passages [that discuss this area of Halacha] and sources that are even clearer and simpler than these works. (Introduction to Mishnah Kalim, ed. Rabbi Yosef David Kapach, p. 22, translation my own) Given the continued obscurity of these laws, I believe we must try to understand the “big-picture” view of Tumah and Taharah, so that we may comprehend its underlying conceptual basis. In order to achieve this goal, we must ask, “What is the rationale inherent in this area of Halacha?” We are fortunate that Maimonides addressed our question in at least two instances in his Mishneh Torah. In Hilchot Tuma’at Ochlin 16:12, Maimonides clearly indicates that, during the time of the Beit HaMikdash (Holy Temple), the scrupulous observance of the laws of Tumah and Taharah when not mandated to do so served as a purposeful social barrier that allowed one to achieve higher heights of kedushah (holiness):Even though it is permitted to eat impure foods and drink impure beverages, the pious men of the early generations would partake of their ordinary food in a state of ritual purity and would avoid all of the sources of impurity throughout their lives. They are called perushim. This is an extra measure of holiness and a path to piety: to be separate from people at large, to hold oneself apart from them, not to touch them, nor eat and drink with them. For setting oneself apart leads to the purification of the body from wicked actions. Purifying one’s body leads to sanctifying one’s soul from wicked character traits. And the holiness of the soul causes one to resemble the Divine presence, as Leviticus 11:44 states: “And you shall make yourselves holy; and you shall be holy, because I, G-d, Who makes you holy, am holy.” (This and the following Mishneh Torah translations, Rabbi Eliahu Touger, underlining my own) In sum, Maimonides suggests that pursuing a life of volitional and exclusionary taharah leads to the following spiritually positive outcomes:1.“The purification of the body from wicked actions.”2.“Purifying one’s body leads to sanctifying one’s soul from wicked character traits.”3.“The holiness of the soul causes one to resemble the Divine presence (goremet l’hedamot b’Schechinah, i.e. imitatio Dei).” The lifestyle choice of the Perushim (those who sought to segregate themselves from others), however, was only for a chosen few who took upon themselves “an extra measure of holiness and a path to piety.” Their example does relatively little to shed light upon the fundamental basis of the laws of Tumah and Taharah as they related to the entire people. In this context, we must turn to the second passage in the Mishneh Torah in order to discover their meaning. The Rambam stresses the Divine origin of these laws in part one of this section, and notes that they are chukim – laws whose explanation currently elude us: It is a clear and apparent matter that the concepts of purity and impurity are Scriptural decrees and they are not matters determined by a person’s understanding and they are included in the category of chukim. Similarly, immersion in a mikveh to ascend from impurity is included in the category of chukim, because impurity is not mud or filth that can be washed away with water. Instead, the immersion is a Scriptural decree and is contingent upon the degree of one’s kavanat halev (intentionality). Therefore our Sages said: “If one immersed, but did not intend to purify himself [for the purpose of Terumah and Ma’aser],” it is as if he did not immerse. (Mishneh Torah, Hilchot Mikvaot 11:12, clarifying emendations, parentheses and brackets my own) At this juncture, Maimonides provides us with an interpretation of the laws of Tumah and Taharah that sheds a brilliant light upon their ultimate spiritual significance: Although it is a Scriptural decree, there is an allusion involved: One who focuses his mind on purifying himself [i.e. his body] becomes purified once he immerses, even though there was no [physical] change in his body. Similarly, one who focuses his mind on purifying his soul from the impurities of the soul, which are wicked thoughts and bad character traits, becomes purified when he resolves within his heart to distance himself from such counsel and bring his soul into the pure waters of [Torah] knowledge. As the text states: “I will pour over you pure water and you will be purified from all your impurities and from all your false deities, I will purify you.” (Sefer Yechezkel 36:25, emendations, brackets and passage underlining my own)Based upon the sheer beauty of the Rambam’s language, one might be tempted to view his words as a literary flourish to provide readers with a metaphoric approach to the laws of Tumah and Taharah. Yet, as the recently departed Israeli Sage, HaRav Shmuel HaLevi Wosner zatzal notes, nothing could be further from the truth:And based upon what he [the Rambam] has written, one must be careful to recognize and understand that this is no mere comparison between immersing in a mikveh and purifying one’s soul in the pure waters of [Torah] knowledge. Instead, this is a statement of absolute existential reality (metziut shalame). This is the case, since thoughts and knowledge become purified and sanctified through [the act of] separating from that which is impure in precisely the same manner that is effectuated by the spiritual purification of immersion…. (Responsa Shavet HaLevi, volume VI, section 119, translation, italics, brackets and parentheses my own)In conclusion, one must note that the Rambam’s quote from Sefer Yechezkel is strikingly reminiscent of Rabbi Akiva’s famous homily found at the end of Mishnah Yoma, wherein the same verse is found: Happy are you O’ Jewish nation – before whom are you purified and who purifies you? [None other] than your Father in Heaven! As the text states: “I will pour over you pure water and you will be purified…” (Sefer Yechezkel 36:25) and “Hashem is the hope (mikvey) of the Jewish people...” (Sefer Yirmiyahu 17:13) Just like a mikveh purifies one from his sins (i.e. his ritual impurity), so, too, the Holy One blessed be He purifies the Jewish people. (Translation and parentheses my own)With Hashem’s help, may we be zocheh (merit) to bring our hearts, minds and souls into the waters of Torah knowledge, and thereby fulfill Isaiah’s prophecy in complete purity: “You are My witnesses,” says the L-rd, “and My servant whom I chose…” (Sefer Yeshayahu 43:10, translation, The Judaica Press Complete Tanach) May this time come soon and in our days. V’chane yihi ratzon.Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them. And fire went forth from before the L-rd and consumed them, and they died before the L-rd. (Sefer Shemot 10:1-2, this and all Bible translations, The Judaic Press Complete Tanach) The swift and untimely death of Aharon’s eldest sons, Nadav and Avihu, is one of the focal points of this week’s parasha. Chazal (our Sages may their memory be blessed) suggest a number of reasons as to why Hashem summarily put them to death: 1.Rashi (1040-1105), based upon Midrash Vayikra Rabbah 12:1, quotes Rabbi Eliezer’s opinion that Aharon’s sons rendered halachic decisions before Moshe – an act that is subject to capital punishment. He also states Rabbi Yishmael’s opinion that they had entered the Mishkan (Portable Sanctuary) after having drunk wine to the point of probable intoxication. 2.Midrash Yalkut Shimoni, Shemini 524 and Talmud Bavli, Sanhedrin 52a suggest that they were put to death because of the untoward question they asked regarding Moshe and Aharon that was “overheard” by Hashem, “When will these two old people die so that we can lead the community?” 3.Midrash Vayikra Rabbah 20:10 maintains that Nadav and Avihu died because of their having “turned their eyes away from the Schechinah (Hashem’s presence) and thereby failed to gain spiritual inspiration therefrom.” Therefore, G-d waited for the appropriate moment to mete out their punishment. 4.Midrash Vayikra Rabbah 20:9-10 suggests their death came about as a result of their refusal to marry at the proper time – thereby preventing themselves from fathering children. As classic as these reasons surely are, none of them specifically focus upon the first of our pasukim: “And Aaron's sons, Nadav and Avihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the L-rd foreign fire, which He had not commanded them.” As the Alshich Hakadosh (Rav Moshe Alshich, 1508-1593) already noted in his commentary, the most problematic words of our two verses are “they brought before the L-rd foreign fire, which He had not commanded them.” Somehow, he suggests, this phrase uniquely encapsulates the underlying and authentic reason for the deaths of Aharon’s beloved sons. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, implicitly agreed with the Alshich Hakadosh and stated that the key phrase in understanding our verses is, indeed, “they brought before the L-rd foreign fire, which He had not commanded them.” He interpreted these words in the following manner:On the day of their installation, wearing their priestly vestments, they were overcome by ecstasy and by the need to express their emotions. The incense that they burned was identical to that which their father, Aharon, had offered. But there is one significant difference. Aharon was obeying G-d’s will, while Nadav and Avihu performed an action that G-d had not commanded. (This, and the following quotations are from Darosh Darash Yosef: Discourses of Rav Yosef Dov Halevi Soloveitchik on the Weekly Parashah, Rabbi Avishai C. David editor, pages 223-226) The Rav zatzal utilized this explanation as the foundation for his analysis of the Torah approach to serving Hashem. The Jewish way “requires us to fashion our lives according to G-d’s discipline, as illustrated by the word ve-tzivanu (and He has commanded us).” Moreover, “the reason we perform the mitzvah is our absolute surrender to G-d’s will.” Surrender, as crucial as it is, however, must be followed by our ultimately transforming the mitzvah into “a profound spiritual experience that encompasses our entire being.” The Rav illustrated this idea by examining the nature of tefilah (prayer):Prayer begins as an obligatory, even compelled act, with rigid requirements of time, location, and behavior. We are particularly aware of this during the winter or in inclement weather when we must venture out into the cold for minyan early in the morning and at night. However, as we progress in our relationship to prayer, we feel the rewards of intimate communion with G-d.

Rav Soloveitchik further developed the idea of the commandment - spiritual experience nexus in his brief exploration of the mitzvot of matzah on the Seder night and fasting on Yom Kippur:The eating of matzah on Seder night is initially a response to G-d’s command, “On this night you shall eat matzah.” [Sefer Shemot 12:18] As the evening evolves, however, eating the matzah becomes an act of love for G-d. Likewise, Yom Kippur begins with toal surrender to the will of G-d, but as it progresses, we move toward a joyful catharsis. (Brackets my own)

In sum, in Rav Soloveitchik’s view, the Jewish approach toward serving Hashem “consists of two steps: obedience to G-d’s command and discovering the spiritual treasures inherent in it.” As such, we are now in a better position to understand Nadav and Avihu’s sin, and subsequent punishment:Therefore, the transgression of Nadav and Avihu, whom the Torah describes as sanctified, was that “they offered a strange fire concerning which they had not been commanded.” The divine command and our discipline in obeying that command are the only healthy routes to religious inspiration. Any deviation, especially by tzaddikim (righteous individuals), is unacceptable and ultimately doomed to failure. (Underlining and parentheses my own)

With Hashem’s help, may we learn to serve Him in an authentic manner that demonstrates heartfelt observance of His commandments, and enables us to grow closer to Him. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

Rabbi David EtengoffDedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world. “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up” (Sefer Shemot 15:2) Our phrase is from one of the most famous verses of the Shirah, the celebrated passage that we read on the Seventh Day of Passover. It depicts a G-d-intoxicated nation that witnessed the palpable presence of Hashem while crossing the Sea of Reeds. The halachic Midrash to Sefer Shemot, known as the “Mechilta,” notes the unique quality of this revelation to the entire Jewish people:

R. Eliezer says: From where can one say that [even] a maidservant saw at the sea what Isaiah and Ezekiel and all the prophets never saw? As it states [Sefer Hoshea 12:11]: “And I spoke to the prophets, and I increased their visions; and to the prophets I assumed likenesses.” In addition it is written: “Now it came to pass in the thirtieth year in the fourth [month] on the fifth day of the month, as I was in the midst of the exile by the river Chebar - the heavens opened up, and I saw visions of G-d.” (Translation, underlining and brackets my own, Tanach translation passages, The Judaica Press Complete Tanach) The unprecedented nature of the prophetic experience at Kriyat Yam Suf (the Splitting of the Sea of Reeds) stands in stark contrast to the Rambam’s (1135-1204) seventh chapter of Hilchot Yesodei Hatorah, wherein he maintains that prophecy is always limited to a small group of people with exceptional characteristics that set them apart from the general population: “… [Prophetic visions] come only to exceedingly wise people of outstanding characteristics, whose inclinations never lead them to earthly matters but who always conquer their inclinations, and who are of correct temperaments.” Then, too, this highly circumscribed class of individuals obtains the ability to receive prophecy through arduous philosophical and theological speculation, and through assiduous study of esoteric Torah literature. Moreover, they must stay totally focused upon the pursuit of that which is holy and pure. Given this approach, how are we to understand what took place at the Sea of Reeds?Rabbi Baruch Halevi Epstein (1860-1941), in his masterful Torah commentary entitled, Torah Temimah, explained the Mechilta’s statement of the universal prophecy at the Yam Suf as a one-time and singular exception to the Rambam’s general rules of prophecy:[This Midrash is actually] very straightforward. This is because they [the Prophets] saw Him, so to speak, solely in a vision, whereas on the Sea [of Reeds] they saw Him [G-d] in a true physical manner (b’reiah muchashit). (Translation underlining and brackets my own)

According to Rav Epstein, for one instance in the history of our people, everyone “saw Him [G-d] in a true physical manner.” Thus, for one bright shining moment, the Almighty revealed Himself to His entire beloved nation in an equal fashion. Therefore, we declared in unison “…this is my G-d and I will extol Him, the G-d of my fathers and I will raise Him up.” While the level of prophecy of Kriyat Yam Suf will never be repeated, we yearn for the coming of Mashiach Tzidkanu (the Righteous Messiah), when both the Prophets and the simplest among us can once again declare in heartfelt unanimity: “Hashem Hu HaElokim, Hashem Hu HaElokim” (“G-d is the one and only G-d, G-d is the one and only G-d,” Sefer Melachim I:18:39). May we be zocheh to have many such moments in our lives, and to feel the presence of Hashem amongst us. V’chane yihi ratzon.Moyadim l’Simcha, Chag Sameach and Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.